21世纪的中西医结合

自本世纪６０年代以来,中西医结合取得了重要进展,中西医结合的经验与成果已经引起国内外重视。２１世纪,在“中西医并重”的方针指引下,将会迎来更好的发展机遇。兼客、互补与结合创新是主要的三种结合形式,其中结合创新占有更重要的地位。我们应增强创新意识,选好创新目标,改善临床与研究工作条件,为取得更快的发展而努力。     

Projectibility and Explainability or How to Draw a New Picture of Inductive Practices

Summary  Goodman published his “riddle” in the middle of the 20th century and many philosophers have attempted to solve it. These attempts almost all shared an assumption that, I shall argue, might be wrong, namely, the assumption that when we project from cases we have examined to cases we have not, what we project are predicates (and that this projectibility is an absolute property of some predicates). I shall argue that this assumption, shared by almost all attempts at a solution, looks wrong, because, in the first place, what we project are generalizations and not predicates, and a generalization is projectible (or unprojectible) relative to a given context. In this paper I develop the idea of explainable–projectible generalizations versus unexplainable–unprojectible generalizations, relative to a specific context. My main claim is that we rationally project a generalization if and only if we rationally believe that there is something that explains the general phenomenon that the generalized statement in question asserts to obtain, and that a generalization is projectible, if and only if its putative truth can be explained, whether we know that it can be or not.     

Towards a Confucian Virtue Bioethics: Reframing Chinese Medical Ethics in a Market Economy

This essay addresses a moral and cultural challenge facing health care in the People’s Republic of China: the need to create an understanding of medical professionalism that recognizes the new economic realities of China and that can maintain the integrity of the medical profession. It examines the rich Confucian resources for bioethics and health care policy by focusing on the Confucian tradition’s account of how virtue and human flourishing are compatible with the pursuit of profit. It offers the Confucian account of the division of labor and the financial inequalities this produces with special attention to China’s socialist project of creating the profession of barefoot doctors as egalitarian peasant physicians and why this project failed. It then further develops the Confucian acknowledgement of the unequal value of different services and products and how this conflicts with the current system of payment to physicians which has led to the corruption of medical professionalism through illegal supplementary payments. It further gives an account the oblique intentionality of Confucian moral psychology that shows how virtuous persons can pursue benevolent actions while both foreseeing profit and avoiding defining their character by greed. This account of Confucian virtue offers the basis for a medical professionalism that can function morally within a robustly profit-oriented market economy. The paper concludes with a summary of the characteristics of Confucian medical professionalism and of how it places the profit motive within its account of virtue ethics.     

New Constitutionalism and the Social Reproduction of Caring Institutions

This essay analyzes neo-liberal economic agreements and legal and political frameworks or what has been called the “new constitutionalism,” a governance framework that empowers market forces to reshape economic and social development worldwide. The article highlights some consequences of new constitutionalism for caring institutions specifically, and for what feminists call social reproduction more generally: the biological reproduction of the species; the reproduction of labor power; and the reproduction of social institutions and processes associated with the creation and maintenance of communities. New constitutional governance frameworks fundamentally reshape conditions under which the care of human beings takes place. Caring institutions once governed by enabling professions geared to universal care are now determined increasingly by market values and private forces, and driven directly by the profit motive. This is one of the reasons why neo-liberalism is increasingly contested in both the North and the global South.     

Unconsciously Poisoning the Roots: Psychological Dynamics of the Bible in Jewish/Christian Conflict

The persistence of antisemitism in Christian cultures despite the irrationality and destructiveness of its myths and attitudes has led more than one writer to consider that it may be deeply rooted in psychological dynamics, both individual and social. Likewise, much has been written about how the New Testament writings, especially certain passages in the Gospels, reflect a bitter split between the emerging Christian community and other Jewish groups. Seldom, however, are these two avenues of exploration brought together, asking how psychological mechanisms of defense and the formation of the biblical texts interact. In a recent book, The Jew and Deicide: The Origin of an Archetype (Davis, 2003), psychologist Frederick B. Davis attempted to do just that. Unfortunately, his presentation is deeply flawed by his lack of familiarity with basic New Testament studies and methods. His fundamental premise is sound—that the interplay of the texts, the communities that created them, and their subsequent interpreters evidence psychological dynamics that fuel an ongoing conflict. In this paper, I will suggest how those dynamics were active within the first century Christian community and were expressed in New Testament writings, and how those same dynamics are stimulated in later readers.Paper originally presented March 22, 2004. In D. MacDonald (Chair), New Testament Texts and Traditions. Session conducted at the Western regional meeting of the Society of Biblical Literature, Whittier, CA     

《逸周书·宝典篇》与儒家思想

《逸周书》对于考察孔子和早期儒家学说的形成有重要作用,《宝典》篇中便能够清晰地看到早期儒学的影子。其中关于“仁”的内容,对孔子“仁”的思想的形成有一定影响;所述“四位”、“九德”、“三信”的内容与儒家的修身思想关系极其密切;“十奸”、“十散”涉及择人、敬谋问题,与早期儒家和孔子亦有一定关联。结合前人研究成果,参照出土文献等资料分析,《逸周书》的《宝典》篇应是可靠的周初文献。     

DEVELOPMENT AND ENVIRONMENT IN SOUTHEAST ASIA

Abstract. Western-style modernization and economic development have devastated the once fertile lands of Southeast Asia and impoverished and demoralized its people. Recently, however, indigenous movements in the Philippines, Indonesia, Sri Lanka, and Malaysia suggest a return to a notion of development based on core values of Hinduism, classical and Zen Buddhism, and Taoism. These traditions preserve an alternative understanding of the relation between humanity and nature and promote a simpler but dignified economy and lifestyle in harmony with the environment—notions which Western nations must begin to take seriously if the "global village" is to have any real future.     

New morbidity-problems and peer relations in a sample of Swedish primary school children: A follow-up from the first to third grade

The stability in the new morbidity-problem domains motor skills, reading/writing ability, behavioral–psychological–social function and concentration ability in school, and the stability of peer status and peer preferences as well as relationships between peer status and problems among boys and girls was studied in a sample of 81 Swedish primary school children. The children were rated by teachers and made peer nominations six months after school start, and in the third grade.
There was considerable stability in problems, while the stability in peer status was modest. There were marked gender differences. Boys in contrast to girls improved in motor skills from the first to the third grade, and boys had more concentration problems and multiple problems than girls in both grade 1 and 3. In the first grade, low peer acceptance in boys was accompanied by low motor skill. In the third grade, low peer acceptance in boys was accompanied by deficient concentration ability and externalizing problems. For girls, few relationships between low peer acceptance and problems emerged. Various explanations for these findings are discussed.     

Perelman's rhetorical foundation of philosophy

This article is a Gadamer-Perelman's debate. The author points out the limits of the gadamerian's hermeneutic conception of philosophy and criticizes this conception from Perelman's new rhetoric point of view. Instead of speaking of truth as an ontological originary experience, the rhetorical foundation of philosophy allows us to say that in philosophy the important is the contrastation and the confrontation of criteria and that, for that reason, philosophy is above all characterized by discussibility.Philosophical argumentation, like juridical argumentation, constitutes applications, to different domains, of a theory of argumentation which we consider as a new rhetoric.By identifying this theory with the general theory of persuasive speech, which seeks to obtain the intellectual as well as the emotional adherence of an audience, no matter which, we state that all speeches which do not aspire to an impersonal validity proceed from rhetoric. (Ch. Perelman,L'empire rhétorique, p. 177).But, if one does not admit that the philosophical thesis may be founded on evident intuitions, it will be necessary to reccur to argumentative technics to make them prevail. The new rhetoric then becomes the indispensable tool of philosophy. (Ch. Perelman,L'empire rhétorique, p. 21).     

A Religious Interpretation of Emergence: Creativity as God

Thinking of God today as creativity (instead of as The Creator) enables us to bring theological values and meanings into significant connection with modern cosmological and evolutionary thinking. This conception connects our understanding of God with today's ideas of the Big Bang; cosmic and biological evolution; the evolutionary emergence of novel complex realities from simpler realities, and the irreducibility of these complex realities to their simpler origins; and so on. It eliminates anthropomorphism and anthropocentrism from the conception of God, thus overcoming one of the major reasons for the implausibility of God-talk in today's world—here viewed as a highly dynamic reality (not an essentially stable structure), with God regarded as the ongoing creativity in this world. This mystery of creativity—God—manifest throughout the universe is quite awe-inspiring, calling forth emotions of gratitude, love, peace, fear, and hope, and a sense of the profound meaningfulness of human existence in the world—issues with which faith in God usually has been associated. It is appropriate, therefore, to think of God today as precisely this magnificent panorama of creativity with which our universe and our lives confront us.